It has
become a luxurious fashion of the day, along with progressing
material
civilization
that anyone can make their own interpretation of the great Aryan
philosophy
of India known as the Bhagavad-Gita. This concise form of Vedic
knowledge
known also as the Gita Upanisad is acknowledged by all
transcendentalists and
scholars of Vedic scriptures as the apex of all the Upanisads
and the Vedantasutras as
well.
This is true especially in India. Scholars and acrayas like Sripada
Sankaracarya
and some
of his followers could in no way ignore or even attempt to not
reccognize
out
this very important book of knowledge, although such scholars of the
Mayavada school did not acknowledge
the bona fides of the Puranas. But
the interpretation of Sri
Sankaracarya differs from the interpretations of the
Vaisnava acaryas headed by Sri
Ramanujacarya and Madhvacarya. There
are
innumerable interpretations of the Bhagavad-Gita in the market, and
it is
certainly a puzzling business to
select which of the various interpretations shall
be accepted as bona fide and which of
them shall be rejected as mala fide.

In order to make a distinction
between these two classes of bona fide and
mala fide interpretations, we have to
make an impartial study of the book,
and such unbiased study only will
make us able to discern the bona fide from
the mala fide.

In
this connection, we may first of all try to find out the origin of
the
Bhagavad-Gita.
It is wrong to believe that the Bhagavad-Gita was first
spoken
in the battlefield of Kuruksetra as it is a part of the great history
of
India,
namely, the Mahabharata. We can understand from the talks of Sri
Krsna
and Arjuna, as it is stated in the Bhagavad-Gita, that long, long
before
the
battle of Kuruksetra, this philosophy was once spoken by Sri Krsna to
Vivasvan
(the Sun), and from Vivasvan the knowledge was transferred to
Manu,
and from Manu it was transferred to King Iksvaku. And, in that way
of
disciplic succession, the knowledge has come down to generations
after
generations,
but in course of time, such disciplic succession broke, and
therefore,
Sri Krsna again repeated the same yoga or transcendental
knowledge
to Arjuna. In the beginning of the Bhagavad-Gita, chapter 4,
verses
1-3 this fact is stated as follows:

sri-bhagavan uvaca

imam
vivasvate yogam proktavan aham avyayam

vivasvan
manave praha manur iksvakave ’bravit

The
Personality of Godhead, Lord Sri Krsna, said: I instructed this
imperishable science of yoga to the
sun-god, Vivasvan, and Vivasvan
instructed it to Manu, the father of
mankind, and Manu in turn instructed it to
Iksvaku.

evam
parampara-praptam imam rajarsayo viduh

sa
kaleneha mahata yogo nastah parantapa

This
supreme science was thus received through the chain of disciplic
succession,
and the saintly kings understood it in that way. But in
course of time the succession was
broken, and therefore the science as it is
appears to be lost.

sa
evayam maya te ’dya yogah proktah puratanah

bhakto
’si me sakha ceti rahasyam hy etad uttamam

That
very ancient science of the relationship with the Supreme is today
told
by
Me to you because you are My devotee as well as My friend and can
therefore
understand the transcendental mystery of this science.”

Rsis and kings or the kings who were
as good as the rsis is the meaning of
the word rajarsaya, and, as such,
every one, whether he was a householder
or
mendicant, knew Bhagavad-Gita before the battle of Kuruksetra, or
before
the period of Mahabharata, which is
calculated to be at least five thousand
years before, and as such, how it is
hinted that the same knowledge was lost.
That transcendental knowledge was
lost because there must have been some
mala fide interpretations of the
knowledge, and such knowledge would do
more harm than good to the people. It
had to be repeated again by Sri Krsna
before a bona fide king, and for
this, Arjuna was selected at a critical
moment because Sri Krsna acknowledged
him to be not only a confidential
friend, but also a bona fide devotee
at the same time. We have to mark the
words
in Bhagavad-Gita, chapter 4, verse 3 especially bhakto ’si etc.

bhakto
’si me sakha ceti rahasyam hy etad uttamam

“Because you are My devotee as
well as My friend and can therefore
understand the transcendental mystery
of this science.”

Sri Krsna had many friends and
relatives at that time who might have been
great scholars also, but He selected
Arjuna as the bona fide person to grasp
the
knowledge of Bhagavad-Gita only because Arjuna was a great devotee of
the
Lord. It may be concluded therefore that the principle of
Bhagavad-Gita
can be understood only by
personalities like Arjuna, who was a completely
surrendered soul to Sri Krsna, and
this knowledge (yoga) can be explained
only by personalities like Sri Krsna
(i. e. His bona fide devotees) or for the
matter of that by the Personality of
Godhead only.

Under such circumstances, the bona
fide interpretations can be given only by
those who follow the footprints of
Arjuna, or, in other words, one who
happens to come in the line of
disciplic succession from Sri Arjuna as it was
formerly delivered from Vivasvan to
Manu (and Iksvaku). That is the first
condition
of understanding Bhagavad-Gita. And, violations of this condition
means breaking of the link of
disciplic succession and thereby losing the real
purpose
of the great philosophy. Beside, Bhagavad-Gita is not a new thesis of
speculative philosophy, but it is as
old as the Sun is. Nobody can say what is
the age of the Sun, neither can
anybody calculate the age of Manu.
According to authentic sastras, the
age of a Manu is 72 x 4,200,000 years. It
is also understood that at the
present moment, the Manu who has been
referred
to in the Bhagavad-Gita has been passing his age on the point of the
28th period, out of the above
mentioned 72 periods of 4,200,000 years
each, and because Manu was told by
Vivasvan, it may be safely calculated
that
Bhagavad-Gita was spoken once before the battle of Kuruksetra at
least
197,600,000 one hundred ninety-seven
million sixty hundreds of thousand
years before.

A transcendental source of knowledge
which was coming down in a chain of
disciplic succession for millions of
years before the battle of Kuruksetra must
have been studied by various scholars
of the period, but still, we don’t find
more
than one edition or interpretation of the Bhagavad-Gita as
represented
by Sri Arjuna; but during the last
two hundred years, we have so many
interpretations
of Bhagavad-Gita by different speculators. This advancement
of speculative activities by
different mundaners without any reference to the
chain of disciplic succession, are
all mala fide interpretations, and spread of
such mala fide knowledge on the
so-called basis of the Great Book of
Knowledge, will do more harm than
good to the people.

We
find also in the last chapter of the Bhagavad-Gita, that the
Personality of
Godhead
has persistently advised that the essence of Bhagavad-Gita must not
be disclosed to a person at any time
who has not undergone any disciplinary
method of austerity and penances, who
is not a devotee of Sri Krsna, who is
unwilling
to accept the teachings of Bhagavad-Gita and, lastly, one who
actually envies Sri Krsna, the
Personality of Godhead. The sloka which
instructs
the above procedure is found in chapter 18, verse 67 as follows:

idam
te natapaskaya nabhaktaya kadacana

na
casusrusave vacyam na ca mam yo ’bhyasuyati

“This confidential knowledge
may never be explained to those who are not
austere, or devoted, or engaged in
devotional service, nor to one who is
envious of Me.”

So,
according to Bhagavad-Gita, the following four classes of readers are
incompetent
to understand the principle of Bhagavad-Gita, and therefore they
are not able to make any bona fide
interpretations whatsoever. They are:

1. Ordinary men who have no training
in austerity or penance.

2. Those who are not devotees of
Godhead but are either mundane workers,
mundane philosophers or mundane
mystics.

3. Those who do not come in the line
of disciplic succession like Vivasvan,
Manu, Iksvaku, Arjuna, etc.

4. Those who disbelieve Sri Krsna as
the Absolute Personality of Godhead.

And,
these unlucky four classes of men are described in the Bhagavad-Gita
as
(a) Naradhamah the lowest class of
men, (b) mudhah non-intelligent men of
society, (c) mayayapahrta-jnana
persons who have sufficient mundane
education, but they are robbed of
essential knowledge by the illusory energy
or maya, and (d) the asuras who
disbelieve in the very existence of Godhead.
In
chapter 7, verse 15 can be found a description of the above fact as
follows:

na
mam duskrtino mudhah prapadyante naradhamah

mayayapahrta-jnana
asuram bhavam asritah

“Those miscreants who are
grossly foolish, who are lowest among mankind,
whose knowledge is stolen by
illusion, and who partake of the atheistic
nature of demons do not surrender
unto Me.”

These four mala fide classes of men
have done tremendous harm to the
society
by making mala fide interpretations of the Bhagavad-Gita according to
their limited sensual perceptions,
and the result is that the whole atmosphere
has been surcharged with mala fide
poisons, which are eating the vital
necessities of life. We can very well
imagine how this process can do harm if
we compare it partially with
adulterated foodstuff or adulterated medicines.
Foodstuff and medicines are concerned
with the material body only, but the
knowledge
which is administered in the Bhagavad-Gita is concerned with
spirit
soul. In the very beginning of Bhagavad-Gita, the identity of the
material
body and the spirit soul has been
elaborately explained, and the specific
instruction
of Bhagavad-Gita has always been stressed for the benefit of the
spirit soul. The subject matter of
the material body and mind has not been
neglected
in Bhagavad-Gita, but on the contrary, it has been nicely
coordinated with the necessities of
the spirit soul; but more importance and
attention has been drawn on the
subject matter of the spirit soul. Therefore, if
we protest so much against spread of
adulterated foodstuff and medicines
which are concerned with the
temporary material body only, we have to
protest more vigorously against the
spread of adulterated interpretations of
Bhagavad-Gita
because that concerns to the eternal vital power of the spirit
soul
as verified in chapter 2, verse 17.

avinasi
tu tad viddhi yena sarvam idam tatam

“That which pervades the entire
body you should know to be indestructible.”
For
ordinary class of men, the Bhagavad-Gita has enjoined “sastra-vidhi”,
i.
e. such men have been advised to
follow the instructions as have been
enjoined in the authentic scriptures.
Because the outlaws who are reluctant to
follow the instructions of the
scriptures cannot ever be successful in all their
attempts, and as such they cannot
have any peace and prosperity or be
elevated to the spiritual or
transcendental plane. It is stated in the
Bhagavad-Gita,
chapter 16, verse 23 as follows:

yah
sastra-vidhim utsrjya vartate kama-karatah

na
sa siddhim avapnoti na sukham na param gatim

“He who discards scriptural
injunctions and acts according to his own whims
attains neither perfection, nor
happiness, nor the supreme destination.” [Bg.
Such ordinary men, when they
manufacture spiritual procedure of austerity or
penances for any such
pseudo-spiritualistic method, do so according to the
mundane quality they might have
acquired in the course of their mundane
activities. The mundane qualities
being divided into three categories, such
pseudo-spiritualistic methods are
also divided into three categories, namely
sattvic (mode of goodness), rajasic
(mode of passion) and tamasic mode of
ignorance).
This is described below in Bhagavad-Gita, chapter 17, verses 1-10.

arjuna uvaca

ye
sastra-vidhim utsrjya yajante sraddhayanvitah

tesam
nistha tu ka krsna sattvam aho rajas tamah

“Arjuna
inquired: O Krsna, what is the situation of those who do not follow
the principles of scripture but
worship according to their own imagination?
Are they in goodness, in passion or
in ignorance?

sri-bhagavan uvaca

tri-vidha
bhavati sraddha dehinam sa svabhava-ja

sattviki
rajasi caiva tamasi ceti tam srnu

The
Supreme Personality of Godhead said: According to the modes of nature
acquired by the embodied soul, one’s
faith can be of three kinds—in
goodness, in passion or in ignorance.
Now hear about this.

sattvanurupa
sarvasya sraddha bhavati bharata

sraddha-mayo
’yam puruso yo yac-chraddhah sa eva sah

O
son of Bharata, according to one’s existence under the various
modes of
nature, one evolves a particular kind
of faith. The living being is said to be of
a particular faith according to the
modes he has acquired.

yajante
sattvika devan yaksa-raksamsi rajasah

pretan
bhuta-ganams canye yajante tamasa janah

Men
in the mode of goodness worship the demigods; those in the mode of
passion worship the demons; and those
in the mode of ignorance worship
ghosts and spirits.

asastra-vihitam
ghoram tapyante ye tapo janah

dambhahankara-samyuktah
kama-raga-balanvitah

karsayantah
sarira-stham bhuta-gramam acetasah

mam
caivantah sarira-stham tan viddhy asura-niscayan

Those
who undergo severe austerities and penances not recommended in the
scriptures, performing them out of
pride and egoism, who are impelled by lust
and attachment, who are foolish and
who torture the material elements of the
body as well as the Supersoul
dwelling within, are to be known as demons.

aharas
tv api sarvasya tri-vidho bhavati priyah

yajnas
tapas tatha danam tesam bhedam imam srnu

Even
the food each person prefers is of three kinds, according to the
three
modes of material nature. The same is
true of sacrifices, austerities and
charity. Now hear of the distinctions
between them.

ayuh-sattva-balarogya-sukha-priti-vivardhanah

rasyah
snigdhah sthira hrdya aharah sattvika-priyah

Foods
dear to those in the mode of goodness increase the duration of life,
purify one’s existence and give
strength, health, happiness and satisfaction.
Such foods are juicy, fatty,
wholesome, and pleasing to the heart.

katv-amla-lavanaty-usna
tiksna-ruksa-vidahinah

ahara
rajasasyesta duhkha-sokamaya-pradah

Foods
that are too bitter, too sour, salty, hot, pungent, dry and burning
are
dear to those in the mode of passion.
Such foods cause distress, misery and
disease.

yata-yamam
gata-rasam puti paryusitam ca yat

ucchistam
api camedhyam bhojanam tamasa-priyam

Food
prepared more than three hours before being eaten, food that is
tasteless, decomposed and putrid, and
food consisting of remnants and
untouchable things is dear to those
in the mode of darkness.”
So,
these ordinary men who are influenced by the three modes of Nature
can
work out a plan of their sensual
pleasure, but it is not possible for them to
give
authentic interpretations of Bhagavad-Gita as it was spoken by the
Personality of Godhead to Vivasvan or
Arjuna. The whole thing is received in
transcendental submissiveness by
aural reception, which is not accepted by
the mundane wranglers deliberately
refusing to approach the bona fide
spiritual
master who has got the keynote of Bhagavad-Gita. It is therefore
stated
in the Bhagavad-Gita that one who actually wants to have an access to
the
essence of Bhagavad-Gita must himself engage in the service of a bona
fide spiritual master by full
surrender. In that position only, one can make
bona
fide enquiries regarding the Bhagavad-Gita, and in that posture only,
the
self-realized spiritual masters
impregnate the submissive disciple with the
knowledge
of Gita, because they have already seen the Truth of it as confirmed
in
Bhagavad-Gita, chapter 4, verse 34.

tad
viddhi pranipatena pariprasnena sevaya

upadeksyanti
te jnanam jnaninas tattva-darsinah

“Just try to learn the truth by
approaching a spiritual master. Inquire from him
submissively and render service unto
him. The self-realized souls can impart
knowledge
unto you because they have seen the truth.”

Mental speculationists can
manufacture wonderful interpretations of
Bhagavad-Gita
by an intellectual activity, but such interpretation cannot be
accepted as bona fide because that is
not transcendental to the mundane
senses, neither to the material mind
in subtle state. As it is stated in the
Bhagavad-Gita,
such interpretations depending on the mind and senses are
sure
to be doomed like a boat on the troubled sea. It is shown in
Bhagavad-Gita,
chapter
2, verses 67-72:

indriyanam
hi caratam yan mano ’nuvidhiyate

tad
asya harati prajnam vayur navam ivambhasi

“As
a boat on the water is swept away by a strong wind, even one of the
roaming senses on which the mind
focuses can carry away a man’s
intelligence.

tasmad
yasya maha-baho nigrhitani sarvasah

indriyanindriyarthebhyas
tasya prajna pratisthita

Therefore,
O mighty-armed, one whose senses are restrained from their
objects is certainly of steady
intelligence.

ya
nisa sarva-bhutanam tasyam jagarti samyami

yasyam
jagrati bhutani sa nisa pasyato muneh

What
is night for all beings is the time of awakening for the
self-controlled;
and the time of awakening for all
beings is night for the introspective sage.

apuryamanam
acala-pratistham samudram apah pravisanti yadvat

tadvat
kama yam pravisanti sarve sa santim apnoti na kama-kami

A person who is not disturbed by the
incessant flow of desires—that enter
like rivers into the ocean, which is
ever being filled but is always still—can
alone achieve peace, and not the man
who strives to satisfy such desires.

vihaya
kaman yah sarvan pumams carati nihsprhah

nirmamo
nirahankarah sa santim adhigacchati

A
person who has given up all desires for sense gratification, who
lives free
from desires, who has given up all
sense of proprietorship and is devoid of
false
ego, he alone can attain real peace.

esa
brahmi sthitih partha nainam prapya vimuhyati

sthitvasyam
anta-kale ’pi brahma-nirvanam rcchati

That is the way of the spiritual and
godly life, after attaining which a man is
not bewildered. If one is thus
situated, even at the hour of death, one can
enter into the kingdom of God.”

By these presents it is not however
meant that we shall have to accept
somebody who is a professional
spiritual master or a social spiritual master.
The transcendentalist is one who has
known Sri Krsna as He is. Sri Krsna is
never the person Who can be conceived
by mental or physical adjustment.
He can only be known by those who
have full surrender unto Him. He cannot
be understood by sense perception
because He is behind a curtain spread by
yogamaya. Unless that curtain is
removed by the process of transcendental
loving
co-operation with Him, one cannot know Sri Krsna as He is as follows.

naham
prakasah sarvasya yoga-maya-samavrtah

I
am never manifest to the foolish and unintelligent. For them I am
covered
by
My internal potency.” [Bg. 7.25]

manusyanam
sahasresu kascid yatati siddhaye

yatatam
api siddhanam kascin mam vetti tattvatah

Out
of many thousands among men, one may endeavor for perfection, and
of those who have achieved
perfection, hardly one knows Me in truth.” [Bg.
7.3]

avajananti
mam mudha manusIm tanum asritam

param
bhavam ajananto mama bhuta-mahesvaram

“Fools deride Me when I descend
in the human form. They do not know My
transcendental nature as the Supreme
Lord of all that be.” [Bg. 9.11]

Sri
Vyasadeva experienced Sri Bhagavan in the following way given below.

This
param bhavam or transcendental nature of Sri Krsna, the
Absolute Personality of Godhead, is
unknowable to the unlucky four classes
of men as aforesaid. Some of them who
are influenced by asurabhava or
demoniac nature especially consider
that Sri Krsna is no better than an
ordinary man and the extraordinary
qualities that He possessed can be
acquired by any ordinary man, or in
other words, any one and every one can
become a Sri Krsna or more than Him.
But the mahatmas who are graced by
Sri Krsna know Him otherwise. Such
mahatmas know Sri Krsna as the
Supreme Personality bhutamahesvaram,
while the asuras or raksasas (like
Ravana and Hiranyakasipu) who defy
Sri Krsna as the Supreme Being above
everthing and thereby are baffled in
their speculative work, frustrated in their
hopes, befooled in their search of
knowledge thus remain entrapped by the
illusory laws of material nature
which they are unable to conquer by any
amount of speculative method. [margin
note: (Nobody is at or above:
(asrama urdhva))] These asuras and
mahatmas are definitely distinguished in
the
Bhagavad-Gita in so many words, as in Chapter 9, Texts 12–14:

moghasa
mogha-karmano mogha-jnana vicetasah

raksasim
asurim caiva prakrtim mohinim sritah

“Those who are thus bewildered
are attracted by demonic and atheistic
views. In that deluded condition,
their hopes for liberation, their fruitive
activities, and their culture of
knowledge are all defeated.

mahatmanas
tu mam partha daivim prakrtim asritah

bhajanty
ananya-manaso jnatva bhutadim avyayam

O
son of Prtha, those who are not deluded, the great souls, are under
the
protection of the divine nature. They
are fully engaged in devotional service
because they know Me as the Supreme
Personality of Godhead, original and
inexhaustible.

satatam
kirtayanto mam yatantas ca drdha-vratah

namasyantas
ca mam bhaktya nitya-yukta upasate

Always chanting My glories,
endeavoring with great determination, bowing
down before Me, these great souls
perpetually worship Me with devotion.”
The
whole purpose of Bhagavad-Gita is to reveal Sri Krsna the Personality
of
Godhead
as He is. The whole theme of Bhagavad-Gita is to preach the
surrendering process of all living
beings unto the Lotus feet of Sri Krsna,
because all living beings are His
parts and parcels, and without this
surrendering process, nobody can
conquer the indefiable laws of Nature.
Material existence of all living
beings means a perpetual struggle struggle for
existence and a continued fight with
Prakriti without any success. [margin
note (as done by induction)]
Advancement of material science has
undoubtedly discovered many weapons
by the Asuras to fight with the laws
of Nature, but without full surrender
unto the Lord Krsna, nobody can get
relief from such perpetual struggle
for existence. The fittest person who shall
survive this struggle is one who has
completely surrendered unto the Will of
Sri Krsna the Personality of Godhead.

daivi
hy esa guna-mayi mama maya duratyaya

mam
eva ye prapadyante mayam etam taranti te

“This divine energy of Mine,
consisting of the three modes of material nature,
is difficult to overcome. But those
who have surrendered unto Me can easily
cross
beyond it.” [Bg. 7.14]

This
fact is further stated in the Bhagavad-Gita, chapter 18, verses 65-66
below:

man-mana
bhava mad-bhakto mad-yaji mam namaskuru

mam
evaisyasi satyam te pratijane priyo ’si me

Always
think of Me, become My devotee, worship Me and offer your
homage unto Me. Thus you will come to
Me without fail. I promise you this
because
you are My very dear friend.

sarva-dharman
parityajya mam ekam saranam vraja

aham
tvam sarva-papebhyo moksayisyami ma sucah

“Abandon all varieties of
religion and just surrender unto Me. I shall deliver
you from all sinful reactions. Do not
fear.”

Further
evidence is given in Bhagavad-Gita, 10, verses 8-11 as follows:

aham
sarvasya prabhavo mattah sarvam pravartate

iti
matva bhajante mam budha bhava-samanvitah

“I am the source of all
spiritual and material worlds. Everything emanates
from
Me. The wise who perfectly know this engage in My devotional service
and worship Me with all their hearts.

mac-citta
mad-gata-prana bodhayantah parasparam

kathayantas
ca mam nityam tusyanti ca ramanti ca

The thoughts of My pure devotees
dwell in Me, their lives are fully devoted
to My service, and they derive great
satisfaction and bliss from always
enlightening one another and
conversing about Me.

tesam
satata-yuktanam bhajatam priti-purvakam

dadami
buddhi-yogam tam yena mam upayanti te

To
those who are constantly devoted to serving Me with love, I give the
understanding by which they can come
to Me.

tesam
evanukampartham aham ajnana-jam tamah

nasayamy
atma-bhava-stho jnana-dipena bhasvata

To show them special mercy, I,
dwelling in their hearts, destroy with the
shining lamp of knowledge the
darkness born of ignorance.”

There are certain extraordinarily
learned prospective mahatmas who try to
understand Sri Krsna by the ascending
process of acquiring knowledge, but
such process is not only defective,
but also troublesome. Such learned
scholars attain the Lotus feet of Sri
Krsna after many, many births and
deaths.
Such would-be mahatmas are stated in the Bhagavad-Gita as follows:

bahunam
janmanam ante jnanavan mam prapadyate

vasudevah
sarvam iti sa mahatma su-durlabhah

“After many births and deaths,
he who is actually in knowledge surrenders
unto Me, knowing Me to be the cause
of all causes and all that is. Such a
great soul is very rare.” [Bg.
7.19]

avyaktam
vyaktim apannam manyante mam abuddhayah

param
bhavam ajananto mamavyayam anuttamam

“Unintelligent men, who do not
know Me perfectly, think that I, the Supreme
Personality of Godhead, Krsna, was
impersonal before and have now
assumed this personality. Due to
their small knowledge, they do not know
My higher nature, which is
imperishable and supreme.” [Bg. 7.24]

avyakto
’ksara ity uktas tam ahuh paramam gatim

yam
prapya na nivartante tad dhama paramam mama

“That
which the Vedantists describe as unmanifest and infallible, that
which is
known as the supreme destination,
that place from which, having attained it,
one
never returns—that is My supreme abode. (Bg. 8.21)

purusah
sa parah partha bhaktya labhyas tv ananyaya

yasyantah-sthani
bhutani yena sarvam idam tatam

.
The Supreme Personality of Godhead,
who is greater than all, is attainable by
unalloyed devotion. Although He is
present in His abode, He is all-pervading,
and
everything is situated within Him.” [Bg. 8.22]

jnana-yajnena
capy anye yajanto mam upasate

ekatvena
prthaktvena bahudha visvato-mukham

“Others, who engage in
sacrifice by the cultivation of knowledge, worship the
Supreme Lord as the one without a
second, as diverse in many, and in the
universal form.” [Bg. 9.15]

kleso
’dhikataras tesam avyaktasakta-cetasam

avyakta
hi gatir duhkham dehavadbhir avapyate

“For
those whose minds are attached to the unmanifested, impersonal
feature
of the Supreme, advancement is very
troublesome. To make progress in that
discipline
is always difficult for those who are embodied. (Bg. 12.5)

ye
tu sarvani karmani mayi sannyasya mat-parah

ananyenaiva
yogena mam dhyayanta upasate

tesam
aham samuddharta mrtyu-samsara-sagarat

bhavami
na cirat partha mayy avesita-cetasam

But those who worship Me, giving up
all their activities unto Me and being
devoted to Me without deviation,
engaged in devotinal service and always
meditating
upon Me, having fixed their minds upon Me, O son of Prtha for
them
I am the swift deliverer from the ocean of birth and death.
[Bg.12.6-7]

Preaching
of Bhagavad-Gita is not, therefore, a proposition of mental
speculation and putting in different
mental interpretations of speculative
empiric
philosphers. It is the one
without a second, concrete
fact for the
amelioration of the sufferings of
humanity especially and animality generally. It
must be presented in the bona fide
method of spreading the knowledge,
strictly in the line of
transcendental chain of disciplic succession. Om Tat Sat.